A C T S.

CHAP. IX.

In this chapter we have, I. The famous story of
St. Paul's conversion from being an outrageous persecutor of the
gospel of Christ to be an illustrious professor and preacher of it.
1. How he was first awakened and wrought upon by an appearance of
Christ himself to him as he was going upon an errand of persecution
to Damascus: and what a condition he was in while he lay under the
power of those convictions and terrors, ver. 1-9. 2. How he was baptized by Ananias,
by immediate directions from heaven, ver. 10-19. 3. How he immediately commenced
doctor, and preached the faith of Christ, and proved what he
preached, ver. 20-22. 4.
How he was persecuted, and narrowly escaped with his life,
ver. 23-25. 5. How he was
admitted among the brethren at Jerusalem: how he preached, and was
persecuted there, ver.
26-30. 6. The rest and quietness which the churches
enjoyed for some time after this, ver.
31. II. The cure wrought by Peter on Eneas, who had long
been laid up with a palsy, ver.
32-35. III. The raising of Tabitha from death to life,
at the prayer of Peter, ver.
36-43.

Saul's Conversion.

1 And Saul, yet breathing out threatenings and
slaughter against the disciples of the Lord, went unto the high
priest, 2 And desired of him letters to Damascus to the
synagogues, that if he found any of this way, whether they were men
or women, he might bring them bound unto Jerusalem. 3 And as
he journeyed, he came near Damascus: and suddenly there shined
round about him a light from heaven: 4 And he fell to the
earth, and heard a voice saying unto him, Saul, Saul, why
persecutest thou me? 5 And he said, Who art thou, Lord? And
the Lord said, I am Jesus whom thou persecutest: it is hard
for thee to kick against the pricks. 6 And he trembling and
astonished said, Lord, what wilt thou have me to do? And the Lord
said unto him, Arise, and go into the city, and it shall be
told thee what thou must do. 7 And the men which journeyed
with him stood speechless, hearing a voice, but seeing no man.
8 And Saul arose from the earth; and when his eyes were
opened, he saw no man: but they led him by the hand, and brought
him into Damascus. 9 And he was three days without
sight, and neither did eat nor drink.

We found mention made of Saul twice or
thrice in the story of Stephen, for the sacred penman longed to
come to his story; and now we are come to it, not quite taking
leave of Peter but from henceforward being mostly taken up with
Paul the apostle of the Gentiles, as Peter was of the circumcision.
His name in Hebrew was Saul—desired, though as remarkably
little in stature as his namesake king Saul was tall and stately;
one of the ancients calls him, Homo tricubitalis—but four feet
and a half in height; his Roman name which he went by among the
citizens of Rome was Paul—little. He was born in Tarsus, a
city of Cilicia, a free city of the Romans, and himself a freeman
of that city. His father and mother were both native Jews;
therefore he calls himself a Hebrew of the Hebrews; he was
of the tribe of Benjamin, which adhered to Judah. His education was
in the schools of Tarsus first, which was a little Athens for
learning; there he acquainted himself with the philosophy and
poetry of the Greeks. Thence he was sent to the university at
Jerusalem, to study divinity and the Jewish law. His tutor was
Gamaliel, an eminent Pharisee. He had extraordinary natural parts,
and improved mightily in learning. He had likewise a handicraft
trade (being bred to tent-making), which was common with those
among the Jews who were bred scholars (as Dr. Lightfoot saith), for
the earning of their maintenance, and the avoiding of idleness.
This is the young man on whom the grace of God wrought this mighty
change here recorded, about a year after the ascension of Christ,
or little more. We are here told,

I. How bad he was, how very bad, before his
conversion; just before he was an inveterate enemy to Christianity,
did his utmost to root it out, by persecuting all that embraced it.
In other respects he was well enough, as touching the
righteousness which is of the law, blameless, a man of no ill
morals, but a blasphemer of Christ, a persecutor of Christians, and
injurious to both, 1 Tim. i.
13. And so ill informed was his conscience that he
thought he ought to do what he did against the name of Christ
(ch. xxvi. 9) and
that he did God service in it, as was foretold, John xvi. 2. Here we have,

1. His general enmity and rage against the
Christian religion (v.
1): He yet breathed out threatenings and slaughter
against the disciples of the Lord. The persons persecuted were
the disciples of the Lord; because they were so, under that
character he hated and persecuted them. The matter of the
persecution was threatenings and slaughter. There is persecution in
threatenings (ch. iv. 17,
21); they terrify and break the spirit: and though we
say, Threatened folks live long, yet those whom Saul threatened, if
he prevailed not thereby to frighten them from Christ, he slew
them, he persecuted them to death, ch. xxii. 4. His breathing out
threatenings and slaughter intimates that it was natural to him,
and his constant business. He even breathed in this as in his
element. He breathed it out with heat and vehemence; his very
breath, like that of some venomous creatures, was pestilential. He
breathed death to the Christians, wherever he came; he puffed at
them in his pride (Ps. xii. 4,
5), spit his venom at them in his rage. Saul yet
breathing thus intimates, (1.) That he still persisted in it; not
satisfied with the blood of those he had slain, he still cries,
Give, give. (2.) That he should shortly be of another mine;
as yet he breathes out threatenings and slaughter, but he has not
long to live such a life as this, that breath will be stopped
shortly.

2. His particular design upon the
Christians at Damascus; thither was the gospel now lately carried
by those that fled from the persecution at Stephen's death, and
thought to be safe and quiet there, and were connived at by those
in power there: but Saul cannot be easy if he knows a Christian is
quiet; and therefore, hearing that the Christians in Damascus were
so, he resolves to give them disturbance. In order to this, he
applies to the high priest for a commission (v. 1) to go to Damascus, v. 2. The high priest needed not
to be stirred up to persecute the Christians, he was forward enough
to do it; but it seems the young persecutor drove more furiously
than the old one. Leaders in sin are the worst of sinners; and the
proselytes which the scribes and Pharisees make often prove seven
times more the children of hell than themselves. He saith
(ch. xxii. 5) that
this commission was had from the whole estate of the elders: and
proud enough this furious bigot was to have a commission directed
to him, with the seal of the great sanhedrim affixed to it. Now the
commission was to empower him to enquire among the synagogues, or
congregations, of the Jews that were at Damascus, whether there
were any that belonged to them that inclined to favour this new
sect or heresy, that believed in Christ; and if he found any such,
whether men or women, to bring them up prisoners to Jerusalem, to
be proceeded against according to law by the great council there.
Observe, (1.) The Christians are here said to be those of this
way; those of the way, so it is in the original. Perhaps the
Christians sometimes called themselves so, from Christ the
Way; or, because they looked on themselves as but in the way,
and not yet at home; or, the enemies thus represented it as away by
itself, a by-way, a party, a faction. (2.) The high priest and
sanhedrim claimed a power over the Jews in all countries, and had a
deference paid to their authority in matters of religion, by all
their synagogues, even those that were not of the jurisdiction of
the civil government of the Jewish nation. And such a sovereignty
the Roman pontiff now claims as the Jewish pontiff then did, though
he has not so much to show for it. (3.) By this commission, all
that worshipped God in the way that they called heresy, though
agreeing exactly with the original institutes even of the Jewish
church, whether they were men or women, were to be prosecuted. Even
the weaker sex, who in a case of this nature might deserve excuse,
or at least compassion, shall find neither with Saul any more than
they do with the popish persecutors. (4.) He was ordered to bring
them all bound to Jerusalem as criminals of the first magnitude,
which, as it would be the more likely to terrify them, so it would
be to magnify Saul, as having the command of the forces that were
to carry them up, and opportunity of breathing out threatenings and
slaughter. Thus was Saul employed when the grace of God wrought
that great change in him. Let not us then despair of renewing grace
for the conversion of the greatest sinners, nor let such despair of
the pardoning mercy of God for the greatest sin; for Paul himself
obtained mercy, that he might be a monument, 1 Tim. i. 13.

II. How suddenly and strangely a blessed
change was wrought in him, not in the use of any ordinary means,
but by miracles. The conversion of Paul is one of the wonders of
the church. Here is,

1. The place and time of it: As he
journeyed, he came near to Damascus; and there, Christ met with
him.

(1.) He was in the way, travelling upon his
journey; not in the temple, nor in the synagogue, nor in the
meeting of the Christians, but by the way. The work of conversion
is not tied to the church, though ordinarily public administrations
are made use of. Some are reclaimed in slumberings on the bed
(Job xxxiii. 15-17),
and some in travelling upon the road alone: Thoughts are as free,
and there is as good an opportunity of communing with our own
hearts there, as upon the bed; and there the Spirit may set in with
us, for that wind blows where it listeth. Some observe that Saul
was spoken to abroad in the open air that there might be no
suspicion of imposture, nor of a trick put upon him in it.

(2.) He was near Damascus, almost at his
journey's end, ready to enter the city, the chief city of Syria.
Some observe that he who was to be the apostle of the Gentiles was
converted to the faith of Christ in a Gentile country. Damascus had
been infamous for persecuting God's people formerly—they threshed
Gilead with threshing instruments of iron (Amos i. 3), and now it was likely to be so
again.

(3.) He was in a wicked way, pursuing his
design against the Christians at Damascus, and pleasing himself
with the thought that he should devour this new-born child of
Christianity there. Note, Sometimes the grace of God works upon
sinners when they are at the worst, and hotly engaged in the most
desperate sinful pursuits, which is much for the glory both of
God's pity and of his power.

(4.) The cruel edict and decree he had with
him drew near to be put in execution; and now it was happily
prevented, which may be considered, [1.] As a great kindness to the
poor saints at Damascus, who had notice of his coming, as appears
by what Ananias said (v. 13,
14), and were apprehensive of their danger from him, and
trembled as poor lambs at the approach of a ravening wolf; Saul's
conversion was their security for the present. Christ has many ways
of delivering the godly out of temptation, and sometimes does it by
a change wrought in their persecutors, either restraining their
wrathful spirits (Ps. lxxvi.
10) and mollifying them for a time, as the Old-Testament
Saul, who relented towards David more than once (1 Sam. xxiv. 16; xxvi. 21), or
renewing their spirits, and fixing upon them durable impressions,
as upon the New-Testament Saul here. [2.] It was also a very great
mercy to Saul himself to be hindered from executing his wicked
design, in which if he had now proceeded, perhaps it had been the
filling up of the measure of his iniquity. Note, It is to be valued
as a signal token of the divine favour if God, either by the inward
operations of his grace or the outward occurrences of his
providence, prevent us from prosecuting and executing a sinful
purpose, 1 Sam. xxv.
32.

2. The appearance of Christ to him in his
glory. Here it is only said that there shone round about him a
light from heaven; but it appears from what follows (v. 17) that the Lord Jesus was
in this light, and appeared to him by the way. He saw that just One
(ch. xxii. 14), and
see ch. xxvi. 13.
Whether he saw him at a distance, as Stephen saw him, in the
heavens, or nearer in the air, is not certain. It is not
inconsistent with what is said of the heavens receiving Christ till
the end of time (ch. iii.
21) to suppose that he did, upon such an extraordinary
occasion as this, make a personal visit, but a very short one, to
this lower world; it was necessary to Paul's being an apostle that
he should see the Lord, and so he did, 1 Cor. ix. 1; xv. 8. (1.) This light
shone upon him suddenly—exaiphnes, when Paul
never thought of any such thing, and without any previous warning.
Christ's manifestations of himself to poor souls are many times
sudden and very surprising, and he anticipates them with the
blessings of his goodness. This the disciples that Christ called to
himself found. Or ever I was aware, Cant. vi. 12. (2.) It was a light from Heaven,
the fountain of light, from the God of heaven, the Father of
lights. It was a light above the brightness of the sun (ch. xxvi. 13), for it was
visible at mid-day, and outshone the sun in his meridian strength
and lustre, Isa. xxiv. 23.
(3.) It shone round about him, not in his face only, but on
every side of him; let him turn which way he will, he finds himself
surrounded with the discoveries of it. And this was designed not
only to startle him, and awaken his attention (for well may he
expect to hear when he is thus made to see something very
extraordinary), but to signify the enlightening of his
understanding with the knowledge of Christ. The devil comes to the
soul in darkness; by this he gets and keeps possession of it. But
Christ comes to the soul in light, for he is himself the light of
the world, bright and glorious to us, as light. The first thing in
this new creation, as in that of the world, is light, 2 Cor. iv. 6. Hence all Christians are
said to be children of the light and of the day, Eph. v. 8.

3. The arresting of Saul, and his
detachment: He fell to the earth, v. 4. Some think that he was on foot,
and that this light, which perhaps was accompanied with a
thunderclap, so terrified him that he could not keep his feet, but
fell upon his face, usually a posture of adoration, but here of
astonishment. It is probable that he was mounted, as Balaam, when
he went to curse Israel, and perhaps better mounted than he; for
Saul was now in a public post, was in haste, and the journey was
long, so that it is not likely he should travel on foot. The sudden
light would frighten the beast he rode on, and make it throw him;
and it was God's good providence that his body got no hurt by the
fall: but angels had a particular charge concerning him, to keep
all his bones, so that not one of them was broken. It appears
(ch. xxvi. 14) that
all that were with him fell to the earth as well as he, but the
design was upon him. This may be considered, (1.) As the effect of
Christ's appearing to him, and of the light which shone round about
him. Note, Christ's manifestations of himself to poor souls are
humbling; they lay them very low, in mean thoughts of themselves,
and a humble submission to the will of God. Now mine eyes see
thee, saith Job, I abhor myself. I saw the Lord, saith
Isaiah, sitting upon a throne, and I said, Woe is me, for I am
undone. (2.) As a step towards this intended advancement. He is
designed not only to be a Christian, but to be a minister, an
apostle, a great apostle, and therefore he must thus be cast down.
Note, Those whom Christ designs for the greatest honours are
commonly first laid low. Those who are designed to excel in
knowledge and grace are commonly laid low first, in a sense of
their own ignorance and sinfulness. Those whom God will employ are
first struck with a sense of their unworthiness to be employed.

4. The arraigning of Saul. Being by the
fall taken into custody, and as it were set to the bar, he heard a
voice saying to him (and it was distinguishing, to him only, for
though those that were with him heard a sound, v. 7, yet they knew not the words,
ch. xxii. 9),
Saul, Saul, why persecutest thou me? Observe here,

(1.) Saul not only saw a light from heaven,
but heard a voice from heaven; wherever the glory of God was seen,
the word of God was heard (Exod. xx.
18); and to Moses (Num. vii.
89); and to the prophets. God's manifestations of
himself were never dumb shows, for he magnifies his word above all
his name, and what was seen was alway designed to make way for what
was said. Saul heard a voice. Note, Faith comes by hearing; hence
the Spirit is said to be received by the hearing of faith,
Gal. iii. 2. The voice he
heard was the voice of Christ. When he saw that just One, he
heard the voice of his mouth, ch. xxii. 14. Note, The word we hear
is likely to profit us when we hear it as the voice of Christ,
1 Thess. ii. 13. It is
the voice of my beloved; no voice but his can reach the heart.
Seeing and hearing are the two learning senses; Christ here, by
both these doors, entered into Saul's heart.

(2.) What he heard was very awakening.

[1.] He was called by his name, and that
doubled: Saul, Saul. Some think, in calling him Saul, he
hints at that great persecutor of David whose name he bore. He was
indeed a second Saul, and such an enemy to the Son of David as the
other was to David. Calling him by his name intimates the
particular regard that Christ had to him: I have surnamed thee,
though thou hast not known me, Isa. xlv. 4. See Exod. xxxiii. 12. His calling him by name
brought the conviction home to his conscience, and put it past
dispute to whom the voice spoke this. Note, What God speaks in
general is then likely to do us good when we apply it to ourselves,
and insert our own names into the precepts and promises which are
expressed generally, as if God spoke to us by name, and when he
saith, Ho, every one, he had said, Ho, such a one:
Samuel, Samuel; Saul, Saul. The doubling of it, Saul,
Saul, intimates, First, The deep sleep that Saul was in;
he needed to be called again and again, as Jer. xxii. 29, O earth, earth, earth.
Secondly, The tender concern that the blessed Jesus had for
him, and for his recovery. He speaks as one in earnest; it is like
Martha, Martha (Luke x.
41), or Simon, Simon (Luke xxii. 31), or O Jerusalem,
Jerusalem, Matt. xxiii.
37. He speaks to him as to one in imminent danger, at
the pit's brink, and just ready to drop in: "Saul, Saul,
dost thou know whither thou art going, or what thou art doing?"

[2.] The charge exhibited against him is,
Why persecutest thou me? Observe here, First, Before
Saul was made a saint, he was made to see himself a sinner, a great
sinner, a sinner against Christ. Now he was made to see that evil
in himself which he never saw before; sin revived and he died.
Note, A humbling conviction of sin is the first step towards a
saving conversion from sin. Secondly, He is convinced of one
particular sin, which he was most notoriously guilty of, and had
justified himself in, and thereby way is made for his conviction of
all the rest. Thirdly, The sin he is convinced of is
persecution: Why persecutest thou me? It is a very
affectionate expostulation, enough to melt a heart of stone.
Observe, 1. The person sinning: "It is thou; thou, that art not one
of the ignorant, rude, unthinking crowd, that will run down any
thing they hear put into an ill name, but thou that hast had a
liberal learned education, has good parts and accomplishments, hast
the knowledge of the scriptures, which, if duly considered, would
show thee the folly of it. It is worse in thee than in another." 2.
The person sinned against: "It is I, who never did thee any harm,
who came from heaven to earth to do thee good, who was not long
since crucified for thee; and was not that enough, but must I
afresh be crucified by thee?" 3. The kind and continuance of the
sin. It was persecution, and he was at this time engaged in it:
"Not only thou hast persecuted, but thou persecutest, thou
persistest in it." He was not at this time hauling any to prison,
nor killing them; but this was the errand he came upon to Damascus;
he was now projecting it, and pleasing himself with the thought of
it. Note, Those that are designing mischief are, in God's account,
doing mischief. 4. The question put to him upon it: "Why dost thou
do it?" (1.) It is complaining language. "Why dealest thou thus
unjustly, thus unkindly, with my disciples?" Christ never
complained so much of those who persecuted him in his own person as
he did here of those who persecuted him in his followers. He
complains of it as it was Saul's sin: "Why art thou such an enemy
to thyself, to thy God?" Note, The sins of sinners are a very
grievous burden to the Lord Jesus. He is grieved for them
(Mark iii. 5), he is pressed
under them, Amos ii. 13.
(2.) It is convincing language: "Why dost thou thus: Canst thou
give any good reason for it?" Note, It is good for us often to ask
ourselves why we do so and so, that we may discern what an
unreasonable thing sin is: and of all sins none so unreasonable, so
unaccountable, as the sin of persecuting the disciples of Christ,
especially when it is discovered to be, as certainly it is,
persecuting Christ. Those have no knowledge who eat up God's
people, Ps. xiv. 4. Why
persecutest thou me? He thought he was persecuting only a
company of poor, weak, silly people, that were an offence and
eye-sore to the Pharisees, little imagining that is was one in
heaven that he was all this while insulting; for surely, if he had
known, he would not have persecuted the Lord of glory. Note, Those
who persecute the saints persecute Christ himself, and he takes
what is done against them as done against himself, and accordingly
will be the judgment in the great day, Matt. xxv. 45.

(1.) He makes enquiry concerning Christ:
Who art thou, Lord? He gives no direct answer to the charge
preferred against him, being convicted by his own conscience, and
self-condemned. If God contend with us for our sins, we are not
able to answer for one of a thousand, especially such a one as the
sin of persecution. Convictions of sin, when they are set home with
power upon the conscience, will silence all excuses and
self-justifications. Though I were righteous, yet would I not
answer. But he desires to know who is his judge; the
compellation is respectful: Lord. He who had been a
blasphemer of Christ's name now speaks to him as his Lord. The
question is proper: Who art thou? This implies his present
unacquaintedness with Christ; he knew not his voice as his own
sheep do, but he desired to be acquainted with him; he is convinced
by this light which encloses him that it is one from heaven that
speaks to him, and he has a veneration for every thing that appears
to him to come from heaven; and therefore, Lord, who art thou?
What is thy name? Judg.
xiii. 17; Gen. xxxii. 29. Note, there is some hope of
people when they begin to enquire after Jesus Christ.

(2.) He has an answer immediately, in which
we have,

[1.] Christ's gracious revelation of
himself to him. He is always ready to answer the serious enquiries
of those who covet an acquaintance with him: I am Jesus whom
thou persecutest. The name of Jesus was not unknown to him; his
heart had risen against it many a time, and gladly would he bury it
in oblivion. He knew it was the name that he persecuted, but little
did he think to hear it from heaven, or from the midst of such a
glory as now shone round about him. Note, Christ brings souls into
fellowship with himself by manifesting himself to them. He said,
First, I am Jesus, a Saviour; I am Jesus of Nazareth, so it
is, ch. xxii. 8. Saul
used to call him so when he blasphemed him: "I am that very Jesus
whom thou usedst to call in scorn Jesus of Nazareth." And he
would show that now that he is in his glory he is not ashamed of
his humiliation. Secondly, "I am that Jesus whom thou
persecutest, and therefore it will be at thy peril if thou
persist in this wicked course." There is nothing more effectual to
awaken and humble the soul than to see sin to be against Christ, an
affront to him, and a contradiction to his designs.

[2.] His gentle reproof of him: It is
hard for thee to kick against the pricks, or goads—to
spurn at the spur. It is hard, it is in itself an absurd and evil
thing, and will be of fatal consequence to him that does it. Those
kick at the goad that stifle and smother the convictions of
conscience, that rebel against God's truths and laws, that quarrel
with his providences, and that persecute and oppose his ministers,
because they reprove them, and their words are as goads and as
nails. Those that revolt more and more when they are stricken by
the word or rod of God, that are enraged at reproofs and fly in the
face of their reprovers, kick against the pricks and will have a
great deal to answer for.

6. His surrender of himself to the Lord
Jesus at length, v. 6.
See here,

(1.) The frame and temper he was in, when
Christ had been dealing with him. [1.] He trembled, as one in a
great fright. Note, Strong convictions, set home by the blessed
Spirit, will make an awakened soul to tremble. How can those choose
but tremble that are made to see the eternal God provoked against
them, the whole creation at war with them, and their own souls upon
the brink of ruin! [2.] He was astonished, was filled with
amazement, as one brought into a new world, that knew not where he
was. Note, The convincing, converting, work of Christ is
astonishing to the awakened soul, and fills it with admiration.
"What is this that God has done with me, and what will he do?"

(2.) His address to Jesus Christ, when he
was in this frame: Lord, what wilt thou have me to do? This
may be taken, [1.] As a serious request for Christ's teachings:
"Lord, I see I have hitherto been out of the way; thou hast shown
me my error, set me to rights; thou hast discovered sin to me,
discover to me the way to pardon and peace." It is like that,
Men and brethren, what must we do? Note, A serious desire to
be instructed by Christ in the way of salvation is an evidence of a
good work begun in the soul. Or, [2.] As a sincere resignation of
himself to the direction and government of the Lord Jesus. This was
the first word that grace spoke in Paul, and with this began a
spiritual life: Lord Jesus, What wilt thou have me to do?
Did not he know what he had to do? Had he not his commission in his
pocket? And what had he to do but to execute it? No, he had done
enough of this work already, and resolves now to change his master,
and employ himself better. Now it is not, What will the high priest
and the elders have me to do? What will my own wicked appetites and
passions have me to do? But, What wilt thou have me to do?
The great change in conversion is wrought upon the will, and
consists in the resignation of that to the will of Christ.

(3.) The general direction Christ gave him,
in answer to this: Arise, go into the city of Damascus,
which thou art now near to, and it shall be told thee what thou
must do. It is encouragement enough to have further instruction
promised him, but, [1.] He must not have it yet; it shall be told
him shortly what he must do, but, for the present, he must pause
upon what has been said to him, and improve that. Let him consider
awhile what he has done in persecuting Christ, and be deeply
humbled for that, and then he shall be told what he has further to
do. [2.] He must not have it in this way, by a voice from heaven,
for it is plain that he cannot bear it; he trembles, and is
astonished. He shall be told therefore what he must do by a man
like himself, whose terror shall not make him afraid, nor his hand
be heavy upon him, which Israel desired at mount Sinai. Or, it is
an intimation that Christ would take some other time to manifest
himself further to him, when he was more composed, and this fright
pretty well over. Christ manifests himself to his people by
degrees; and both what he does and would he have them to do, though
they know not now, they shall know hereafter.

7. How far his fellow travellers were
affected with this, and what impression it made upon them. They
fell to the earth, as he did, but rose without being bidden, which
he did not, but lay still till it was said to him, Arise;
for he lay under a heavier load than any of them did; but when they
were up, (1.) They stood speechless, as men in confusion,
and that was all, v.
7. They were going on the same wicked errand that Paul
was, and perhaps, to the best of their power, were as spiteful as
he; yet we do not find that any of them were converted, though they
saw the light, and were struck down and struck dumb by it. No
external means will of themselves work a change in the soul,
without the Spirit and grace of God, which distinguish between some
and others; among these that journeyed together, one is taken, and
the others left. They stood speechless; none of them said,
Who art thou, Lord? or, What wilt thou have me to do?
as Paul did, but none of God's children are born dumb. (2.) They
heard a voice, but saw no man; they heard Paul speak, but saw
not him to whom he spoke, nor heard distinctly what was said to
him: which reconciles it with what is said of this matter,
ch. xxii. 9, where it
is said, They saw the light and were afraid (which they
might do and yet see no man in the light, as Paul did), and that
they heard not the voice of him that spoke to Paul, so as to
understand what he said, though they did hear a confused noise.
Thus those who came hither to be the instruments of Paul's rage
against the church serve for witnesses of the power of God over
him.

8. What condition Saul was in after this,
v. 8, 9. (1.) He
arose from the earth, when Christ commanded him, but probably
not without help, the vision had made him so faint and weak, I will
not say like Belshazzar, when the joints of his loins were loosed
and his knees smote one against another, but like Daniel, when upon
the sight of a vision no strength remained in him, Dan. x. 16, 17. (2.) When his
eyes were opened, he found that his sight was gone, and he
saw no man, none of the men that were with him, and began now
to be busy about him. It was not so much this glaring light that,
by dazzling his eyes, had dimmed them—Nimium sensibile lædit
sensum; for then those with him would have lost their sight
too; but it was a sight of Christ, whom the rest saw not, that had
this effect upon him. Thus a believing sight of the glory of God in
the face of Christ dazzles the eyes to all things here below.
Christ, in order to the further discovery of himself and his gospel
to Paul, took him off from the sight of other things, which he must
look off, that he may look unto Jesus, and to him only. (3.)
They led him by the hand into Damascus; whether to a public
house, or to some friend's house, is not certain; but thus he who
thought to have led the disciples of Christ prisoners and captives
to Jerusalem was himself led a prisoner and a captive to Christ
into Damascus. He was thus taught what need he had of the grace of
Christ to lead his soul (being naturally blind and apt to mistake)
into all truth. (4.) He lay without sight, and without food,
neither did eat nor drink for three days, v. 9. I do not think, as some do, that
now he had his rapture into the third heavens, which he speaks of,
2 Cor. xii. So far from
this that we have reason to think he was all this time rather in
the belly of hell, suffering God's terrors for his sins, which were
now set in order before him: he was in the dark concerning his own
spiritual state, and was so wounded in spirit for sin that he could
relish neither meat nor drink.

10 And there was a certain disciple at Damascus,
named Ananias; and to him said the Lord in a vision, Ananias. And
he said, Behold, I am here, Lord. 11 And the Lord
said unto him, Arise, and go into the street which is called
Straight, and enquire in the house of Judas for one called
Saul, of Tarsus: for, behold, he prayeth, 12 And hath seen
in a vision a man named Ananias coming in, and putting his
hand on him, that he might receive his sight. 13 Then
Ananias answered, Lord, I have heard by many of this man, how much
evil he hath done to thy saints at Jerusalem: 14 And here he
hath authority from the chief priests to bind all that call on thy
name. 15 But the Lord said unto him, Go thy way: for he is a
chosen vessel unto me, to bear my name before the Gentiles, and
kings, and the children of Israel: 16 For I will show him
how great things he must suffer for my name's sake. 17 And
Ananias went his way, and entered into the house; and putting his
hands on him said, Brother Saul, the Lord, even Jesus, that
appeared unto thee in the way as thou camest, hath sent me, that
thou mightest receive thy sight, and be filled with the Holy Ghost.
18 And immediately there fell from his eyes as it had been
scales: and he received sight forthwith, and arose, and was
baptized. 19 And when he had received meat, he was
strengthened. Then was Saul certain days with the disciples which
were at Damascus. 20 And straightway he preached Christ in
the synagogues, that he is the Son of God. 21 But all that
heard him were amazed, and said; Is not this he that
destroyed them which called on this name in Jerusalem, and came
hither for that intent, that he might bring them bound unto the
chief priests? 22 But Saul increased the more in strength,
and confounded the Jews which dwelt at Damascus, proving that this
is very Christ.

As for God, his work is perfect; if he
begin, he will make an end: a good work was begun in Saul, when
he was brought to Christ's feet, in that word, Lord, what wilt
thou have me to do? And never did Christ leave any that were
brought to that. Though Saul was sadly mortified when he lay three
days blind, yet he was not abandoned. Christ here takes care of the
work of his own hands. He that hath torn will heal—that hath
smitten will bind up—that hath convinced will comfort.

I. Ananias is here ordered to go and look
after him, to heal and help him; for he that causeth grief will
have compassion.

1. The person employed is Ananias, a
certain disciple at Damascus, not lately driven thither from
Jerusalem, but a native of Damascus; for it is said (ch. xxii. 12) that he had a
good report of all the Jews who dwelt there, as a devout man
according to the law; he had lately embraced the gospel, and
given up his name to Christ, and, as it should seem, officiated as
a minister, at least pro hac vice—on this occasion, though
it does not appear that he was apostolically ordained. But why were
not some of the apostles from Jerusalem sent for upon this great
occasion, or Philip the evangelist, who had lately baptized the
eunuch, and might have been fetched hither by the Spirit in a
little time? Surely, because Christ would employ variety of hands
in eminent services, that the honours might not be monopolized nor
engrossed by a few—because he would put work into the hands, and
thereby put honour upon the heads, of those that were mean and
obscure, to encourage them—and because he would direct us to make
much of the ministers that are where our lot is cast, if they have
ordained mercy to be faithful, though they are not of the most
eminent.

2. The direction given him is to go and
enquire at such a house, probably an inn, for one Saul of
Tarsus. Christ, in a vision, called to Ananias by name,
v. 10. It is probable
it was not the first time that he had heard the words of God, and
seen the visions of the Almighty; for, without terror or confusion,
he readily answers, "Behold I am here, Lord, ready to go
wherever thou sendest me, and to do whatever thou biddest me."
Go then, saith Christ, into the street which is called
Straight, and enquire in the house of Judas (where strangers
used to lodge) for one called Saul of Tarsus. Note, Christ
very well knows where to find out those that are his, in their
distresses: when their relations, it may be, know not what is
become of them, they have a friend in heaven, that knows in what
street, in what house, nay, and which is more, in what frame they
are: he knows their souls in adversity.

3. Two reasons are given him why he must go
and enquire for this stranger, and offer him his service—

(1.) Because he prays, and his coming to
him must answer his prayer. This is a reason, [1.] Why Ananias
needed not to be afraid of him, as we find he was, v. 13, 14. There is no
question, saith Christ, but he is a true convert, for behold he
prayeth. Behold denotes the certainty of it: "Assure thyself it
is so; go and see." Christ was so pleased to find Paul praying that
he must have others to take notice of it: Rejoice with me, for I
have found the sheep which I had lost. It denotes also the
strangeness of it: "Behold, and wonder, that he who but the other
day breathed nothing but threatenings and slaughter, now breathes
nothing but prayer." But was it such a strange thing for Saul to
pray? Was he not a Pharisee? and have we not reason to think he
did, as the rest of them did, make long prayers in the synagogues
and the corners of the streets? Yes; but now he began to pray after
another manner than he had done; then he said his prayers, now he
prayed them. Note, Regenerating grace ever more sets people on
praying; you may as soon find a living man without breath as a
living Christian without prayer; if breathless, lifeless; and so,
if prayerless, graceless. [2.] As a reason why Ananias must go to
him with all speed. It is no time to linger, for behold he
prayeth: if the child cry, the tender nurse will hasten to it
with the breast. Saul here, like Ephraim, is bemoaning himself, as
a bullock unaccustomed to the yoke, and kicking against the goad.
"Oh! go to him quickly, and tell him he is a dear son, a pleasant
child, and since I spoke against him, for persecuting me,
I do earnestly remember him still." Jer. xxxi. 18-20. Observe what condition
Saul was now in. He was under conviction of sin, trembling and
astonished; the setting of sin in order before us should drive us
to prayer. He was under a bodily affliction, blind and sick; and,
Is any afflicted? Let him pray. Christ had promised him that
it should be further told him what he should do (v. 6), and he prays that one may be sent
to him to instruct him. Note, What God has promised we must pray
for; he will for this be enquired of, and particularly for divine
instruction.

(2.) Because he hath seen in a vision such
a man coming to him, to restore him to his sight; and Ananias's
coming to him must answer his dream, for it was of God (v. 12): He hath seen in a
vision a man named Ananias, and just such a man as thou art,
coming in seasonably for his relief, and putting his hand
on him that he might receive his sight. Now this vision which
Paul had may be considered, [1.] As an immediate answer to his
prayer, and the keeping up of that communion with God which he had
entered into by prayer. He had, in prayer, spread the misery of his
own case before God, and God presently manifests himself and the
kind intentions of his grace to him; and it is very encouraging to
know God's thoughts to us-ward. [2.] As designed to raise his
expectations, and to make Ananias's coming more welcome to him. He
would readily receive him as a messenger from God when he was told
beforehand, in vision, that one of that name would come to him. See
what a great thing it is to bring a spiritual physician and his
patient together: here were two visions in order to it. When God,
in his providence, does it without visions, brings a messenger to
the afflicted soul, an interpreter, one among a thousand, to show
unto man his uprightness, it must be acknowledged with thankfulness
to his praise.

II. Ananias objects against going to him,
and the Lord answers the objection. See how condescendingly the
Lord admits his servant to reason with him.

1. Ananias pleads that this Saul was a
notorious persecutor of the disciples of Christ, v. 13, 14. (1.) He had been so at
Jerusalem: "Lord, I have heard by many of this man, what a
malicious enemy he is to the gospel of Christ: all those that were
scattered upon the late persecution, many of whom are come to
Damascus, tell how much evil he hath done to thy saints in
Jerusalem, that he was the most virulent, violent persecutor of
all, and a ringleader in the mischief—what havoc he has made in
the church: there was no man they were more afraid of, no, not the
high priest himself, than of Saul; nay," (2.) "His errand to
Damascus at this time is to persecute us Christians: Here he has
authority from the chief priests to bind all that call on thy
name, to treat the worshippers of Christ as the worst of
criminals." Now, why does Ananias object this. Not, "Therefore I do
not owe him so much service. Why should I do him a kindness who has
done and designed us so much unkindness?" No, Christ has taught us
another lesson, to render good for evil, and pray for our
persecutors; but if he be such a persecutor of Christians, [1.]
Will it be safe for Ananias to go to him? Will he not throw himself
like a lamb into the mouth of a lion? And, if he thus bring himself
into trouble, he will be blamed for his indiscretion. [2.] Will it
be to any purpose to go to him? Can such a hard heart ever be
softened, or such an Ethiopian ever change his skin?

2. Christ overrules the objection
(v. 15, 16): "Do
not tell me how bad he has been, I know it very well; but go thy
way with all speed, and give him all the help thou canst, for he
is a chosen vessel, or instrument, unto me; I design to put
confidence in him, and then thou needest not fear him." He was a
vessel in which the gospel-treasure should be lodged, in order to
the conveyance of it to many; an earthen vessel (2 Cor. iv. 7), but a chosen vessel. The vessel
God uses he himself chooses; and it is fit he should himself have
the choosing of the instruments he employs (John xv. 16): You have not chosen me, but
I have chosen you. He is a vessel of honour, and must not be
neglected in his present forlorn condition, nor thrown away as a
despised broken vessel, or a vessel in which there is no pleasure.
He is designed, (1.) For eminent services: He is to bear my name
before the Gentiles, is to be the apostle of the Gentiles, and
to carry the gospel to heathen nations. Christ's name is the
standard to which souls must be gathered, and under which they must
be enlisted, and Saul must be a standard-bearer. He must bear
Christ's name, must bear witness to it before kings, king Agrippa
and Cæsar himself; nay, he must bear it before the children of
Israel, though there were so many hands already at work about them.
(2.) For eminent sufferings (v.
16): I will show him how great things he must suffer
for my name's sake. He that has been a persecutor shall be
himself persecuted. Christ's showing him this intimates either his
bringing him to these trials (as Ps.
lx. 3), Thou hast shown thy people hard things,
or his giving notice of them beforehand, that they might be no
surprise to him. Note, Those that bear Christ's name must expect to
bear the cross for his name; and those that do most for Christ are
often called out to suffer most for him. Saul must suffer great
things. This, one would think, was a cold comfort for a young
convert; but it is only like telling a soldier of a bold and brave
spirit, when he is enlisted, that he shall take the field, and
enter upon action, shortly. Saul's sufferings for Christ shall
redound so much to the honour of Christ and the service of the
church, shall be so balanced with spiritual comforts and
recompensed with eternal glories, that it is no discouragement to
him to be told how great things he must suffer for Christ's name's
sake.

III. Ananias presently goes on Christ's
errand to Saul, and with good effect. He had started an objection
against going to him, but, when an answer was given to it, he
dropped it, and did not insist upon it. When difficulties are
removed, what have we to do but to go on with our work, and not
hang upon an objection?

1. Ananias delivered his message to Saul,
v. 17. Probably he
found him in bed, and applied to him as a patient. (1.) He put
his hands on him. It was promised, as one of the signs that
should follow those that believe, that they should lay hands on the
sick, and they should recover (Mark
xvi. 18), and it was for that intent that he put his
hands on him. Saul came to lay violent hands upon the disciples at
Damascus, but here a disciple lays a helping healing hand upon him.
The blood-thirsty hate the upright, but the just seek his
soul. (2.) He called him brother, because he was made a
partaker of the grace of God, though not yet baptized; and his
readiness to own him as a brother intimated to him God's readiness
to own him as a son, though he had been a blasphemer of God and a
persecutor of his children. (3.) He produces his commission from
the same hand that had laid hold on him by the way, and now had him
in custody. "That same Jesus that appeared unto thee in the way
as thou camest, and convinced thee of thy sin in persecuting
him, has now sent me to thee to comfort thee." Una eademque
manus vulnus opemque tulit—The hand that wounded heals. "His
light struck thee blind, but he hath sent me to thee that thou
mightest receive thy sight; for the design was not to blind
thine eyes, but to dazzle them, that thou mightest see things by
another light: he that then put clay upon thine eyes hath sent me
to wash them, that they may be cured." Ananias might deliver his
message to Saul very appositely in the prophet's words (Hos. vi. 1, 2): Come and turn to
the Lord, for he hath torn and he will heal thee; he hath smitten,
and he will bind thee up; now after two days he will revive thee,
and the third day he will raise thee up, and thou shalt live in his
sight. Corrosives shall be no more applied, but lenitives. (4.)
He assures him that he shall not only have his sight restored, but
be filled with the Holy Ghost: he must himself be an apostle, and
must in nothing come behind the chief of the apostles, and
therefore must receive the Holy Ghost immediately, and not, as
others did, by the interposition of the apostles; and Ananias's
putting his hands upon him before he was baptized was for the
conferring of the Holy Ghost.

2. Ananias saw the good issue of his
mission. (1.) In Christ's favour to Saul. At the word of Ananias,
Saul was discharged from his confinement by the restoring of his
sight; for Christ's commission to open the prison to those that
were bound (Isa. lxi. 1) is
explained by the giving of sight to the blind, Luke iv. 18; Isa. xlii. 7. Christ's
commission is to open the blind eyes, and to bring out the
prisoners from the prison. Saul is delivered from the spirit of
bondage by receiving sight (v.
18), which was signified by the falling of scales from
his eyes; and this immediately, and forthwith: the cure was sudden,
to show that it was miraculous. This signified the recovering of
him, [1.] From the darkness of his unconverted state. When he
persecuted the church of God, and walked in the spirit and way of
the Pharisees, he was blind; he saw not the meaning either of the
law or of the gospel, Rom. vii.
9. Christ often told the Pharisees that they were blind,
and could not make them sensible of it; they said, We see,John ix. 41. Saul is saved
from his Pharisaical blindness, by being made sensible of it. Note,
Converting grace opens the eyes of the soul, and makes the scales
to fall from them (ch. xxvi.
18), to open men's eyes, and turn them from darkness to
light: this was what Saul was sent among the Gentiles to do, by the
preaching of the gospel, and therefore must first experience it in
himself. [2.] From the darkness of his present terrors, under the
apprehension of guilt upon his conscience, and the wrath of God
against him. This filled him with confusion, during those three
days he sat in darkness, like Jonah for three days in the belly of
hell; but now the scales fell from his eyes, the cloud was
scattered, and the Sun of righteousness rose upon his soul, with
healing under his wings. (2.) In Saul's subjection to Christ: He
was baptized, and thereby submitted to the government of Christ,
and cast himself upon the grace of Christ. Thus he was entered into
Christ's school, hired into his family, enlisted under his banner,
and joined himself to him for better for worse. The point was
gained: it is settled; Saul is now a disciple of Christ, not only
ceases to oppose him, but devotes himself entirely to his service
and honour.

IV. The good work that was begun in Saul is
carried on wonderfully; this new-born Christian, though he seemed
as one born out of due time, yet presently comes to
maturity.

1. He received his bodily strength,
v. 19. He had
continued three days fasting, which, with the mighty weight that
was all that time upon his spirits, had made him very weak; but,
when he had received meat, he was strengthened, v. 19. The Lord is for the
body, and therefore care must be taken of it, to keep it in good
plight, that it may be fit to serve the soul in God's service, and
that Christ may be magnified in it, Phil. i. 20.

2. He associated with the disciples that
were at Damascus, fell in with them, conversed with them, went to
their meetings, and joined in communion with them. He had lately
breathed out threatenings and slaughter against them, but
now breathes love and affection to them. Now the wolf dwells
with the lamb, and the leopard lies down with the kid,Isa. xi. 6. Note, Those
that take God for their God take his people for their people. Saul
associated with the disciples, because now he saw an amiableness
and excellency in them, because he loved them, and found that he
improved in knowledge and grace by conversing with them; and thus
he made profession of his Christian faith, and openly declared
himself a disciple of Christ, by associating with those that were
his disciples.

3. He preached Christ in the
synagogues, v.
20. To this he had an extraordinary call, and for it an
extraordinary qualification, God having immediately revealed his
Son to him and in him, that he might preach him, Gal. i. 15, 16. He was so full of Christ
himself, that the Spirit within him constrained him to
preach him to others, and, like Elihu, to speak that he might be
refreshed, Job xxxii.
20. Observe, (1.) Where he preached—in the synagogues
of the Jews, for they were to have the first offer made them. The
synagogues were their places of concourse; there he met with them
together, and there they used to preach against Christ and to
punish his disciples, by the same token that Paul himself had
punished them oft in every synagogue (ch. xxvi. 11), and therefore there he
would face the enemies of Christ where they were most daring, and
openly profess Christianity where he had most opposed it. (2.) What
he preached: He preached Christ. When he began to be a
preacher, he fixed this for his principle, which he stuck to ever
after: We preach not ourselves, but Christ Jesus our Lord;
nothing but Christ, and him crucified. He preached concerning
Christ, that he is the Son of God, his beloved Son, in whom
he is well pleased, and with us in him, and not otherwise. (3.) How
people were affected with it (v.
21): All that heard him were amazed, and said, "Is
not this he that destroyed those who called on this name in
Jerusalem, and now does he call on this name himself, and
persuade others to call upon it, and strengthen the hands of those
that do?" Quantum mutatus ab illo—Oh how changed! Is Saul also
among the prophets? Nay, did he not come hither for that
intent, to seize all the Christians he could find, and bring
them bound to the chief priests? Yes, he did. Who would have
thought then that he would ever preach Christ as he does? Doubtless
this was looked upon by many as a great confirmation of the truth
of Christianity, that one who had been such a notorious persecutor
of it came, on a sudden, to be such an intelligent, strenuous, and
capacious preacher of it. This miracle upon the mind of such a man
outshone the miracles upon men's bodies; and giving a man such
another heart was more than giving men to speak with other
tongues.

4. He confuted and confounded those that
opposed the doctrine of Christ, v. 22. He signalized himself, not only
in the pulpit, but in the schools, and showed himself
supernaturally enabled, not only to preach the truth, but to
maintain and defend it when he had preached it. (1.) He increased
in strength. He became more intimately acquainted with the gospel
of Christ, and his pious affections grew more strong. He grew more
bold and daring and resolute in defence of the gospel: He
increased the more for the reflections that were cast upon him
(v. 21), in which his
new friends upbraided him as having been a persecutor, and his old
friends upbraided him as being now a turncoat; but Saul, instead of
being discouraged by the various remarks made upon his conversion,
was thereby so much the more emboldened, finding he had enough at
hand wherewith to answer the worst they could say to him. (2.) He
ran down his antagonists, and confounded the Jews who dwelt in
Damascus; he silenced them, and shamed them—answered their
objections to the satisfaction of all indifferent persons, and
pressed them with arguments which they could make no reply to. In
all his discourses with the Jews he was still proving that this
Jesus is very Christ, is the Christ, the anointed of God, the true
Messiah promised to the fathers. He was proving it,
symbibazon—affirming it and confirming it,
teaching with persuasion. And we have reason to think he was
instrumental in converting many to the faith of Christ, and
building up the church at Damascus, which he went thither to make
havoc of. Thus out of the eater came forth meat, and out of the
strong sweetness.

The Jews Plot to Kill Saul; Saul Is Received
by the Apostles; Prosperity of the Church.

23 And after that many days were fulfilled, the
Jews took counsel to kill him: 24 But their laying await was
known of Saul. And they watched the gates day and night to kill
him. 25 Then the disciples took him by night, and let
him down by the wall in a basket. 26 And when Saul
was come to Jerusalem, he assayed to join himself to the disciples:
but they were all afraid of him, and believed not that he was a
disciple. 27 But Barnabas took him, and brought him
to the apostles, and declared unto them how he had seen the Lord in
the way, and that he had spoken to him, and how he had preached
boldly at Damascus in the name of Jesus. 28 And he was with
them coming in and going out at Jerusalem. 29 And he spake
boldly in the name of the Lord Jesus, and disputed against the
Grecians: but they went about to slay him. 30 Which
when the brethren knew, they brought him down to Cæsarea, and sent
him forth to Tarsus. 31 Then had the churches rest
throughout all Judæa and Galilee and Samaria, and were edified; and
walking in the fear of the Lord, and in the comfort of the Holy
Ghost, were multiplied.

Luke here makes no mention of Paul's
journey into Arabia, which he tells us himself was immediately
after his conversion, Gal. i. 16,
17. As soon as God had revealed his Son in him, that
he might preach him, he went not up to Jerusalem, to receive
instructions from the apostles (as any other convert would have
done, that was designed for the ministry), but he went to Arabia,
where there was new ground to break up, and where he would have
opportunity of teaching, but not learning; thence he returned to
Damascus, and there, three years after his conversion, this
happened, which is here recorded.

I. He met with difficulties at Damascus,
and had a narrow escape of being killed there. Observe, 1. What his
danger was (v. 23):
The Jews took counsel to kill him, being more enraged at him
than at any other of the preachers of the gospel, not only because
he was more lively and zealous in his preaching than any of them,
and more successful, but because he had been such a remarkable
deserter, and his being a Christian was a testimony against them.
It is said (v. 24),
The Jews watched the gates day and night to kill him; they
incensed the governor against him, as a dangerous man, who
therefore kept the city with a guard to apprehend him, at his going
out or coming in, 2 Cor. xi.
32. Now Christ showed Paul what great things he must
suffer for his name (v.
16), when here was presently the government in arms
against him, which was a great thing, and, as all his other
sufferings afterwards, helped to make him considerable. Saul was no
sooner a Christian than a preacher, no sooner a preacher than a
sufferer; so quickly did he rise to the summit of his preferment.
Note, Where God gives great grace he commonly exercises it with
great trials. 2. How he was delivered. (1.) The design against him
was discovered: Their lying in wait was known of Saul, by
some intelligence, whether from heaven or from men we are not told.
(2.) The disciples contrived to help him away—hid him, it is
likely, by day; and in the night, the gates being watched, that he
could not get away through them, they let him down by the wall,
in a basket, as he himself relates it (2 Cor. xi. 33), so he escaped out of
their hands. This story, as it shows us that when we enter into
the way of God we must look for temptation, and prepare
accordingly, so it shows us that the Lord knows how to deliver
the godly out of temptation, and will with the temptation also make
a way to escape, that we may not be by it deterred nor driven
from the way of God.

II. He met with difficulties at Jerusalem
the first time he went thither, v. 26. He came to Jerusalem. This is
thought to be that journey to Jerusalem of which he himself speaks
(Gal. i. 18): After three
years I went up to Jerusalem, saith he, to see Peter, and
abode with him fifteen days. But I rather incline to think that
this was a journey before that, because his coming in and
going out, his preaching and disputing (v. 28, 29), seem to be more than
would consist with his fifteen days' stay (for that was no more)
and to require a longer time; and, besides, now he came a stranger,
but then he came, historesai Petron—to confer
with Peter, as one he was intimate with; however, it might
possibly be the same. Now observe,

1. How shy his friends were of him
(v. 26): When he
came to Jerusalem, he did not go to the chief priests and the
Pharisees (he had taken his leave of them long since), but he
assayed to join himself to the disciples. Wherever he came, he
owned himself one of that despised persecuted people, and
associated with them. They were now in his eyes the excellent
ones of the earth, in whom was all his delight. He desired to
be acquainted with them, and to be admitted into communion with
them; but they looked strange upon him, shut the door against him,
and would not go about any of their religious exercises if he were
by, for they were afraid of him. Now might Paul be tempted
to think himself in an ill case, when the Jews had abandoned and
persecuted him, and the Christians would not receive and entertain
him. Thus does he fall into divers temptations, and needs the
armour of righteousness, as we all do, both on the right hand and
on the left, that we may not be discouraged either by the unjust
treatment of our enemies or the unkind treatment of our friends.
(1.) See what was the cause of their jealousy of him: They
believed not that he was a disciple, but only pretended to be
so, and came among them as a spy or an informer. They knew what a
bitter persecutor he had been, with what fury he went to Damascus
some time ago; they had heard nothing of him since, and therefore
thought he was but a wolf in sheep's clothing. The disciples of
Christ had need to be cautious whom they admit into communion with
them. Believe not every spirit. There is need of the wisdom
of the serpent, to keep the mean between the extremes of suspicion
on the one hand and credulity on the other; yet methinks it is
safer to err on the charitable side, because it is an adjudged case
that it is better the tares should be found among the wheat than
that the wheat should any of it be rooted up and thrown out of the
field. (2.) See how it was removed (v. 27): Barnabas took him to the
apostles themselves, who were not so scrupulous as the inferior
disciples, to whom he first assayed to join himself, and he
declared to them, [1.] What Christ had done for him: He had
shown himself to him in the way and spoken to him; and what he
said. [2.] What he had since done for Christ: He had preached
boldly at Damascus in the name of Jesus. How Barnabas came to
know this, more than the rest of them, we are not told; whether he
had himself been at Damascus, or had had letters thence, or
discoursed with some of that city, by which he came to the
knowledge of this; or whether he had formerly been acquainted with
Paul in the Grecian synagogues, or at the feet of Gamaliel, and had
such an account of his conversion from himself as he saw cause
enough to give credit to: but so it was that, being satisfied
himself, he gave satisfaction to the apostles concerning him, he
having brought no testimonials from the disciples at Damascus,
thinking he needed not, as some others, epistles of
commendation, 2 Cor. iii.
1. Note, The introducing of a young convert into the
communion of the faithful is a very good work, and one which, as we
have opportunity, we should be ready to do.

2. How sharp his enemies were upon him.
(1.) He was admitted into the communion of the disciples, which was
no little provocation to his enemies. It vexed the unbelieving Jews
to see Saul a trophy of Christ's victory, and a captive to his
grace, who had been such a champion for their cause—to see him
coming in, and going out, with the apostles (v. 28), and to hear them
glorying in him, or rather glorifying God in him. (2.) He appeared
vigorous in the cause of Christ, and this was yet more provoking to
them (v. 29): He
spoke boldly in the name of the Lord Jesus. Note, Those that
speak for Christ have reason to speak boldly; for they have a good
cause, and speak for one who will at last speak for himself and
them too. The Grecians, or Hellenist Jews, were most offended at
him, because he had been one of them; and they drew him into a
dispute, in which, no doubt, he was too hard for them, as he had
been for the Jews at Damascus. One of the martyrs said, Though she
could not dispute for Christ, she could die for Christ; but Paul
could do both. Now the Lord Jesus divided the spoils of the strong
man armed in Saul. For that same natural quickness and fervour of
spirit which, while he was in ignorance and unbelief, made him a
furious bigoted persecutor of the faith, made him a most zealous
courageous defender of the faith. (3.) This brought him into peril
of his life, with which he narrowly escaped: The Grecians,
when they found they could not deal with him in disputation,
contrived to silence him another way; they went about to slay
him, as they did Stephen when they could not resist the
Spirit by which he spoke, ch. vi. 10. That is a bad cause that
has recourse to persecution for its last argument. But notice was
given of this conspiracy too, and effectual care taken to secure
this young champion (v.
30): When the brethren knew what was designed
against him they brought him down to Cesarea. They
remembered how the putting of Stephen to death, upon his disputing
with the Grecians, had been the beginning of a sore persecution;
and therefore were afraid of having such a vein opened again, and
hastened Paul out of the way. He that flies may fight again. He
that fled from Jerusalem might do service at Tarsus, the place of
his nativity; and thither they desired him by all means to go,
hoping he might there go on in his work with more safety than at
Jerusalem. Yet it was also by direction from heaven that he left
Jerusalem at this time, as he tells us himself (ch. xxii. 17, 18), that Christ now
appeared to him, and ordered him to go quickly out of
Jerusalem, for he must be sent to the Gentiles,v. 15. Those by whom
God has work to do shall be protected from all the designs of their
enemies against them till it be done. Christ's witnesses cannot be
slain till they have finished their testimony.

III. The churches had now a comfortable
gleam of liberty and peace (v.
31): Then had the churches rest. Then, when Saul
was converted, so some; when that persecutor was taken off, those
were quiet whom he used to irritate, and then those were quiet whom
he used to molest. Or, then, when he had gone from
Jerusalem, the fury of the Grecian Jews was a little abated, and
they were the more willing to bear with the other preachers now
that Saul had gone out of the way. Observe,

1. The churches had rest. After a
storm comes a calm. Though we are always to expect troublesome
times, yet we may expect that they shall not last always. This was
a breathing-time allowed them, to prepare them for the next
encounter. The churches that were already planted were mostly in
Judea, Galilee, and Samaria, within the limits of the holy land.
There were the first Christian churches, where Christ had himself
laid the foundation.

2. They made a good use of this lucid
interval. Instead of growing more secure and wanton in the day of
their prosperity, they abounded more in their duty, and made a good
use of their tranquillity. (1.) They were edified, were
built up in their most holy faith; the more free and constant
enjoyment they had of the means of knowledge and grace, the more
they increased in knowledge and grace. (2.) They walked in the
fear of the Lord—were more exemplary themselves for a holy
heavenly conversation. They so lived that all who conversed with
them might say, Surely the fear of God reigns in those people. (3.)
They walked in the comfort of the Holy Ghost—were not only
faithful, but cheerful, in religion; they stuck to the ways of the
Lord, and sang in those ways. The comfort of the Holy Ghost
was their consolation, and that which they made their chief joy.
They had recourse to the comfort of the Holy Ghost, and lived upon
that, not only in days of trouble and affliction, but in days of
rest and prosperity. The comforts of the earth, when they had the
most free and full enjoyment of them, could not content them
without the comfort of the Holy Ghost. Observe the connection of
these two: when they walked in the fear of the Lord, then
they walked in the comfort of the Holy Ghost. Those are most
likely to walk cheerfully that walk circumspectly.

3. God blessed it to them for their
increase in number: They were multiplied. Sometimes the
church multiplies the more for its being afflicted, as Israel in
Egypt; yet if it were always so, the saints of the Most High would
be worn out. At other times its rest contributes to its growth, as
it enlarges the opportunity of ministers, and invites those in who
at first are afraid of suffering. Or, then, when they
walked in the fear of God and his comforts, they were
multiplied. Thus those that will not be won by the word may be
won by the conversation of professors.

The Cure of Æneas.

32 And it came to pass, as Peter passed
throughout all quarters, he came down also to the saints
which dwelt at Lydda. 33 And there he found a certain man
named Æneas, which had kept his bed eight years, and was sick of
the palsy. 34 And Peter said unto him, Æneas, Jesus Christ
maketh thee whole: arise, and make thy bed. And he arose
immediately. 35 And all that dwelt at Lydda and Saron saw
him, and turned to the Lord.

Here we have, I. The visit Peter made to
the churches that were newly planted by the dispersed preachers,
v. 32. 1. He
passed through all quarters. As an apostle, he was not to be
the resident pastor of any one church, but the itinerant visitor of
many churches, to confirm the doctrine of inferior preachers, to
confer the Holy Ghost on those that believed, and to ordain
ministers. He passed dia panton—among them
all, who pertained to the churches of Judea, Galilee, and
Samaria, mentioned in the foregoing chapter. He was, like his
Master, always upon the remove, and went about doing good;
but still his head-quarters were at Jerusalem, for there we shall
find him imprisoned, ch. xii.
2. He came to the saints at Lydda. This seems to
be the same with Lod, a city in the tribe of Benjamin,
mentioned 1 Chron. viii. 12;
Ezra ii. 33. The Christians are called saints,
not only some particular eminent ones, as saint Peter and saint
Paul, but every sincere professor of the faith of Christ. These are
the saints on the earth, Ps. xvi.
3.

II. The cure Peter wrought on Eneas,
a man that had been bedridden eight years, v. 33. 1. His case was very deplorable:
He was sick of the palsy, a dumb palsy, perhaps a dead
palsy. The disease was extreme, for he kept his bed; it was
inveterate, for he kept his bed eight years; and we may
suppose that both he himself and all about him despaired of relief
for him, and concluded upon no other than that he must still keep
his bed till he removed to his grave. Christ chose such patients as
this, whose disease was incurable in a course of nature, to show
how desperate the case of fallen mankind was when he undertook
their cure. When we were without strength, as this poor man, he
sent his word to heal us. 2. His cure was very admirable,
v. 34. (1.) Peter
interested Christ in his case, and engaged him for his relief:
Eneas, Jesus Christ maketh thee whole. Peter does not
pretend to do it himself by any power of his own, but declares it
to be Christ's act and deed, directs him to look up to Christ for
help, and assures him of an immediate cure—not, "He
will make thee," but, "He does make thee, whole;" and
a perfect cure—not, "He makes thee easy," but "He
makes thee whole." He does not express himself by way of
prayer to Christ that he would make him whole, but as one having
authority from Christ, and that knew his mind, he declares him made
whole. (2.) He ordered him to bestir himself, to exert himself:
"Arise and make thy bed, that all may see thou art
thoroughly cured." Let none say that because it is Christ that by
the power of his grace works all our works in us therefore we have
no work, no duty, to do; for, though Jesus Christ makes thee whole,
yet thou must arise and make use of the power he gives thee:
"Arise, and make thy bed, to be to thee no longer a bed of
sickness, but a bed of rest." (3.) Power went along with this word:
he arose immediately, and no doubt very willingly made his own
bed.

III. The good influence this had upon many
(v. 35): All that
dwelt at Lydda and Saron saw him, and turned to the Lord. We
can scarcely think that every individual person in those countries
took cognizance of the miracle, and was wrought upon by it; but
many, the generality of the people in the town of Lydda and in the
country of Saron, or Sharon, a fruitful plain or valley, of which
it was foretold, Sharon shall be a fold of flocks, Isa. lxv. 10. 1. They all made
enquiry into the truth of the miracle, did not overlook it, but saw
him that was healed, and saw that it was a miraculous cure that was
wrought upon him by the power of Christ, in his name, and with a
design to confirm and ratify that doctrine of Christ which was now
preached to the world. 2. They all submitted to the convincing
proof and evidence there was in this of the divine origin of the
Christian doctrine, and turned to the Lord, to the Lord
Jesus. They turned from Judaism to Christianity; they embraced the
doctrine of Christ, and submitted to his ordinances, and turned
themselves over to him to be ruled and taught and saved by him.

Tabitha Raised to Life.

36 Now there was at Joppa a certain disciple
named Tabitha, which by interpretation is called Dorcas: this woman
was full of good works and almsdeeds which she did. 37 And
it came to pass in those days, that she was sick, and died: whom
when they had washed, they laid her in an upper chamber.
38 And forasmuch as Lydda was nigh to Joppa, and the
disciples had heard that Peter was there, they sent unto him two
men, desiring him that he would not delay to come to them.
39 Then Peter arose and went with them. When he was come,
they brought him into the upper chamber: and all the widows stood
by him weeping, and showing the coats and garments which Dorcas
made, while she was with them. 40 But Peter put them all
forth, and kneeled down, and prayed; and turning him to the
body said, Tabitha, arise. And she opened her eyes: and when she
saw Peter, she sat up. 41 And he gave her his hand,
and lifted her up, and when he had called the saints and widows,
presented her alive. 42 And it was known throughout all
Joppa; and many believed in the Lord. 43 And it came to
pass, that he tarried many days in Joppa with one Simon a
tanner.

Here we have another miracle wrought by
Peter, for the confirming of the gospel, and which exceeded the
former—the raising of Tabitha to life when she had been for some
time dead. Here is,

I. The life, and death, and character of
Tabitha, on whom this miracle was wrought, v. 36, 37. 1. She lived at Joppa, a
sea-port town in the tribe of Dan, where Jonah took shipping to go
to Tarshish, now called Japho. 2. Her name was
Tabitha, a Hebrew name, the Greek for which is
Dorcas, both signifying a doe, or hind, or
deer, a pleasant creature. Naphtali is compared to
a hind let loose, giving goodly words; and the wife to the
kind and tender husband is as the loving hind, and as the
pleasant roe, Prov. v.
19. 3. She was a disciple, one that had embraced the
faith of Christ and was baptized; and not only so, but was eminent
above many for works of charity. She showed her faith by her works,
her good works, which she was full of, that is, in which she
abounded. Her head was full of cares and contrivances which way she
should do good. She devised liberal things, Isa. xxxii. 8. Her hands were full of
good employment; she made a business of doing good, was never idle,
having learned to maintain good works (Tit. iii. 8), to keep up a constant course and
method of them. She was full of good works, as a tree that
is full of fruit. Many are full of good words, who are empty and
barren in good works; but Tabitha was a great doer, no great
talker: Non magna loquimur, sed vivimus—We do not talk great
things, but we live them. Among other good works, she was
remarkable for her alms—deeds, which she did, not only her
works of piety, which are good works and the fruits of faith, but
works of charity and beneficence, flowing from love to her
neighbour and a holy contempt of this world. Observe, She is
commended not only for the alms which she gave, but for the
alms—deeds which she did. Those that have not estates wherewith to
give in charity may yet be able to do in charity, working with
their hands, or walking with their feet, for the benefit of the
poor. And those who will not do a charitable deed, whatever they
may pretend, if they were rich would not bestow a charitable gift.
She was full of alms—deeds, hon epoiei—which she
made; there is an emphasis upon her doing them, because
what her hand found to do of this kind she did with all her might,
and persevered in. They were alms—deeds, not which she purposed
and designed and said she would do, but which she did; not which
she began to do, but which she did, which she went through with,
which she performed the doing of, 2 Cor. viii. 11; ix. 7. This is the life
and character of a certain disciple,; and should be of all the
disciples of Christ; for, if we thus bear much fruit, then are we
his disciples indeed, John xv.
8. 4. She was removed in the midst of her usefulness
(v. 37): In those
days she fell sick, and died. It is promised to those who
consider the poor, not that they shall never be sick, but that the
Lord will strengthen them upon the bed of languishing, at
least with strength in their souls, and so will make all their
bed in their sickness, will make it easy, Ps. xli. 1, 3. They cannot hope that they
shall never die (merciful men are taken away, and merciful
women too, witness Tabitha), but they may hope that they shall
find mercy of the Lord in that day, 2 Tim. i. 18. 5. Her friends and those about
her did not presently bury her, as usual, because they were in
hopes Peter would come and raise her to life again; but they
washed the dead body, according to the custom, which, it is
said, was with warm water, which, if there were any life remaining
in the body, would recover it; so that this was done to show that
she was really and truly dead. They tried all the usual methods to
bring her to life, and could not. Conclamatum est—the last cry
was uttered. They laid her out in her grave-clothes
in an upper chamber, which Dr. Lightfoot thinks was probably
the public meeting-room for the believers of that town; and they
laid the body there, that Peter, if he would come, might raise her
to life the more solemnly in that place.

II. The request which her Christian friends
sent to Peter to come to them with all speed, not to attend the
funeral, but, if it might be, to prevent it, v. 38. Lydda, where Peter now was, was
nigh to Joppa, and the disciples at Joppa had heard that Peter was
there, and that he had raised Eneas from a bed of languishing; and
therefore they sent him two men, to make the message the
more solemn and respectful, desiring him that he would not delay
to come to them; not telling him the occasion, lest he should
modestly decline coming upon so great an errand as to raise the
dead: if they can but get him to them, they will leave it to him.
Their friend was dead, and it was too late to send for a physician,
but not too late to send for Peter. Post mortem medicus—a
physician after death, is an absurdity, but not Post mortem
apostolus—an apostle after death.

III. The posture in which he found the
survivors, when he came to them (v. 30): Peter arose and went with
them. Though they did not tell him what they wanted him for,
yet he was willing to go along with them, believing it was upon
some good account or other that he was sent for. Let not faithful
ministers grudge to be at every body's beck, as far as they have
ability, when the great apostle made himself the servant of
all, 1 Cor. ix. 19. He
found the corpse laid in the upper chamber, and attended by widows,
probably such as were in the communion of the church, poor widows;
there they were,

1. Commending the deceased—a good work,
when there was that in them which was truly commendable, and worthy
of imitation, and when it is done modestly and soberly, and without
flattery of the survivors or any sinister intention, but purely for
the glory of God and the exciting of others to that which is
virtuous and praiseworthy. The commendation of Tabitha was like her
own virtues, not in word, but in deed. Here were no encomiums of
her in orations, nor poems inscribed to her memory; but the
widows showed the coats and garments which she made for them,
and bestowed upon them while she was with them. It was the
comfort of Job, while he lived, that the loins of the poor blessed
him, because they were warmed with the fleece of his sheep,
Job xxxi. 20. And here it
was the credit of Tabitha, when she was dead, that the backs of the
widows praised her for the garments which she made them. And those
are certainly best praised whose own works praise them in the
gates, whether the words of others do or no. It is much more
honourable to clothe a company of decrepit widows with needful
clothing for night and day, who will pray for their benefactors
when they do not see them, than to clothe a company of lazy footmen
with rich liveries, who perhaps behind their backs will curse those
that clothe them (Eccl. vii.
21); and it is what all that are wise and good will take
a greater pleasure in, for goodness is true greatness, and will
pass better in the account shortly. Observe, (1.) Into what channel
Tabitha turned much of her charity. Doubtless there were other
instances of her alms—deeds which she did, but this was now
produced; she did, as it should seem with her own hands, make
coats and garments for poor widows, who perhaps with their own
labour could make a shift to get their bread, but could not earn
enough to buy clothes. And this is an excellent piece of charity,
If thou seest the naked, that thou cover him (Isa. lviii. 7), and not think it
enough to say, Be ye warmed, James ii. 15, 16. (2.) What a grateful
sense the poor had of her kindness: They showed the coats,
not ashamed to own that they were indebted to her for the clothes
on their backs. Those are horribly ungrateful indeed who have
kindness shown them and will not make at least an acknowledgment of
it, by showing the kindness that is done them, as these widows here
did. Those who receive alms are not obliged so industriously to
conceal it, as those are who give alms. When the poor reflect upon
the rich as uncharitable and unmerciful, they ought to reflect upon
themselves, and consider whether they are not unthankful and
ungrateful. Their showing the coats and garments which Dorcas made
tended to the praise not only of her charity, but of her industry,
according to the character of the virtuous woman, that she lays
her hands to the spindle, or at least to the needle, and then
stretches out her hand to the poor, and reaches forth her
hands to the needy, of what she has worked; and, when God and
the poor have thus had their due, she makes herself coverings of
tapestry and her own clothing is silk and purple,Prov. xxxi. 19-22.

2. They were here lamenting the loss of
her: The widows stood by Peter, weeping. When the merciful are
taken away, it should be laid to heart, especially by those to whom
they have been in a particular manner merciful. They need not weep
for her; she is taken from the evil to come, she rests from her
labours and her works follow her, besides those she leaves
behind her: but they weep for themselves and for their children,
who will soon find the want of such a good woman, that has not left
her fellow. Observe, They take notice of what good Dorcas did
while she was with them, but now she is gone from them, and
this is their grief. Those that are charitable will find that the
poor they have always with them; but it is well if those
that are poor find that they have always the charitable with them.
We must make a good use of the lights that yet a little while are
with us, because they will not be always with us, will not be long
with us: and when they are gone we shall think what they did when
they were with us. It should seem, the widows wept before Peter, as
an inducement to him, if he could do any thing, to have compassion
on them and help them, and restore one to them that used to have
compassion on them. When charitable people are dead, there is no
praying them to life again; but, when they are sick, this piece of
gratitude is owing to them, to pray for their recovery, that, if it
be the will of God, those may be spared to live who can ill be
spared to die.

IV. The manner in which she was raised to
life. 1. Privately: She was laid in the upper room where they used
to have their public meetings, and, it should seem, there was great
crowding about the dead body, in expectation of what would be done;
but Peter put them all forth, all the weeping widows, all
but some few relations of the family, or perhaps the heads of the
church, to join with him in prayer; as Christ did, Matt. ix. 25. Thus Peter declined
every thing that looked like vainglory and ostentation; they came
to see, but he did not come to be seen. He put them all forth, that
he might with the more freedom pour out his soul before God in
prayer upon this occasion, and not be disturbed with their noisy
and clamorous lamentations. 2. By prayer. In his healing Eneas
there was an implied prayer, but in this greater work he addressed
himself to God by solemn prayer, as Christ when he raised Lazarus;
but Christ's prayer was with the authority of a Son, who
quickens whom he will; Peter's with the submission of a
servant, who is under direction, and therefore he knelt down and
prayed. 3. By the word, a quickening word, a word which is
spirit and life: He turned to the body, which intimates that
when he prayed he turned from it; lest the sight of it should
discourage his faith, he looked another way, to teach us, like
Abraham, against hope, to believe in hope, and overlook the
difficulties that lie in the way, not considering the body as
now dead, lest we should stagger at the promise,Rom. iv. 19, 20. But,
when he had prayed, he turned to the body, and spoke in his
Master's name, according to his example: "Tabitha, arise;
return to life again." Power went along with this word, and she
came to life, opened her eyes which death had closed. Thus,
in the raising of dead souls to spiritual life, the first sign of
life is the opening of the eyes of the mind, ch. xxvi. 18. When she saw Peter, she
sat up, to show that she was really and truly alive; and (v. 41) he gave her his hand
and lifted her up, not as if she laboured under any remaining
weakness, but thus he would as it were welcome her to life again,
and give her the right hand of fellowship among the living, from
whom she had been cut off. And, lastly, he called the
saints and widows, who were all in sorrow for her death, and
presented her alive to them, to their great comfort,
particularly of the widows, who laid her death much to heart
(v. 41); to them he
presented her, as Elijah (1 Kings
xvii. 23), and Elisha (2
Kings iv. 36), and Christ (Luke vii. 15), presented the dead sons alive
to their mothers. The greatest joy and satisfaction are expressed
by life from the dead.

V. The good effect of this miracle. 1. Many
were by it convinced of the truth of the gospel, that is was from
heaven, and not of men, and believed in the Lord, v. 42. The thing was known
throughout all Joppa; it would be in every body's mouth
quickly, and, it being a town of seafaring men, the notice of it
would be the sooner carried thence to other countries, and though
some never minded it many were wrought upon by it. This was the
design of miracles, to confirm a divine revelation. 2. Peter was
hereby induced to continue some time in this city, v. 43. Finding that a door of
opportunity was opened for him there, he tarried there many days,
till he was sent thence, and sent for thence upon business to
another place. He tarried not in the house of Tabitha, though she
was rich, lest he should seem to seek his own glory; but he took up
his lodgings with one Simon a tanner, an ordinary tradesman, which
is an instance of his condescension and humility: and hereby he has
taught us not to mind high things, but to condescend to those of
low estate, Rom. xii.
16. And, though Peter might seem to be buried in
obscurity here in the house of a poor tanner by the sea-side, yet
hence God fetched him to a noble piece of service, which is
recorded in the next chapter; for those that humble themselves
shall be exalted.